'ILMTalk: Renewal by the Sacred Book Sayyid Sulayman Hasan

30 المشاهدات· 24/07/31

Muslim Group of USA and Canada
مشتركين

في آخر

أظهر المزيد

Transcript

[0:01]Soula rahmanir rahim al-hamdu lillahi rabbil alameen wa sallahu wa salaam 11

[0:06]NBA it will mursaleen sayidina wanna be in our Habakkuk alumina I

[0:14]will fasten me Muhammad while elevated ie being hidden or Massimino my

[0:21]domain brothers and sisters assalamualaikum my name is ali the Bahji I'm

[0:27]a local brother I'm sorry my brother from the German community and

[0:31]I'd like to thank the Muslim group for allowing me to participate

[0:36]in the program and emcee the first session today we're gonna briefly

[0:39]go over the program and the key concepts to understand before we

[0:42]get started today with States today men so bear with me there

[0:45]is a little bit of information as you could see if you

[0:50]look at the conference schedule the conference is organized into two sections

[0:57]the end talks and also core modules and this will be dispersed

[1:02]throughout the conference programming over the weekend the first type of talk

[1:08]we've turned them and talks and these will be keynote type discussions

[1:12]or lectures it will be held here and there will be presentations

[1:17]devoting devoted to some addressing some broad topics and salient points and

[1:23]challenges the Muslim communities may have in transmission through transmission of the

[1:30]traditional knowledge or ahem and our first talk this morning will be

[1:34]ahead and talk we also will have core modules throughout and there's

[1:38]four main core core modules that we'll be focusing on the first

[1:44]core module will be led by the master of Islamic calligraphy hygiene

[1:48]or Dean which we'll explore the tradition of Islamic calligraphy in sacred

[1:54]penmanship as it pertains to the Quran and that's the first core

[1:58]module the second one will be on dish we'd in exploring the

[2:01]artistry of Quranic rendition and recitation and that will be led mostly

[2:07]by Hafez Quran Sejal Masumi these first two core modules are also

[2:18]an art targeting beginners as well so don't feel that you need

[2:21]to know any of these Sciences or edge we'd etc to attend

[2:26]them they are for every single conference participant the third and fourth

[2:31]modules are slightly more advanced the fourth being the most advanced the

[2:35]third one will be titled engaging with the Quran and it's targeted

[2:38]again to a general audience and it explores the ways in which

[2:42]we re-engage with the Quran in our daily lives and explores our

[2:47]relationships with it as well and with the revelation itself the educators

[2:53]for these core modules will be immunised any chef genres be and

[2:57]chef Haziq chef from the headed bath Islamic seminary here in Chicago

[3:02]as well as dr.

[3:05]Amin anoles from the UK and then lastly the fourth core module

[3:09]will be the most specialized of the four and it will be

[3:16]dedicated and devoted to exploring some key themes of the Quran and

[3:20]kind of delving a little deeper into them the first of which

[3:24]will be held with States si si McGee as he discusses the

[3:31]concepts of hope and fear in the Quran followed by Ibrahim and

[3:34]sherry from the seminary in Qom for the second and third sessions

[3:38]in which will give an overview of the sciences of the seal

[3:43]and will with a discussion followed about the Quran the salvific nature

[3:48]of the Quran so without further ado we'll invite our first keynote

[3:54]speaker for our first end them talk many of us know States

[3:59]today man but allow me to briefly introduce him he's one of

[4:03]the most prominent Islamic scholars here in North America his religious training

[4:07]is anchored in the Islamic seminaries of poem and he's currently completing

[4:11]his PhD from the University of Chicago and Near Eastern Studies concurrently

[4:15]he serves as a religious director locally here of betsa denim Islamic

[4:20]center in Streamwood and is the co-founder and president of added bet

[4:27]Islamic seminary which is a seminary for students in English language which

[4:33]is a fully fledged seminary as well please help me welcome say

[4:40]it's today man about Allah Allah Muhammad Ali Mohammed also in this

[4:47]session brothers sisters we will have a Q&A afterwards in a brief

[4:55]discussion father says Salam Homero Ali Mohammed al-ameen a shape on your

[5:16]regimes Rahman al Rahim hundred-page Medine so that was matzah Dean and

[5:24]burrows aramitan a dementia pyramids in a beam were happy people who

[5:32]became say he didn't see me Mohammed wanna be no harina Hudur

[5:47]till mean him Yami Yami teen officially so dreary acidity Ahmadiyya looked

[5:57]at I mean listen EF who Koli Barrett respected or my dear

[6:02]brothers and sisters Salam or aleikum wa rahmatullah wa barakato in this

[6:12]session I would like us to accomplish a couple of specific concrete

[6:17]goals there will be several sessions we will explore a lot together

[6:23]different aspects of the Quran and try to learn about the various

[6:30]elements that make the Quran a source of guidance a source of

[6:34]inspiration a source of beauty and meaning for Muslims and hopefully all

[6:45]of those sessions together will make us feel that we can connect

[6:50]more closely to that book and that we understand the book better

[6:53]than we did before in today's session what I would like us

[7:01]to do right now is to think a little bit about what

[7:03]it is that we need to get from the Quran and where

[7:11]we stand right now in relationship to the guidance that we want

[7:16]to get from the Quran it's more of a question for us

[7:22]to see where are we and perhaps what are some of the

[7:26]obstacles that we have in order to be able to derive the

[7:34]benefit from the Quran that the Quran intends for us to derive

[7:38]the nature of the Islamic message and the nature of the Quranic

[7:49]message was such that had a polarizing aspect a polarizing element there

[7:53]were some who were attracted and there were some who were repelled

[7:58]and even among those who were attracted there were many who did

[8:03]not fully understand perhaps one of the illustrate the events in the

[8:12]prophet's life that most illustrates this reality is at the conquest of

[8:18]Makkah at the conquest of Makkah one of the implacable enemies of

[8:23]the Prophet Abu Sufyan finally realized that he had been entirely defeated

[8:30]he actually told one of his confidence that if our idols a

[8:35]lot and had any power they would have heard us somewhere and

[8:42]they would have helped us somehow so the same person who said

[8:51]with pride that Lenin as well as Allah come to the Muslims

[8:54]that we have a great Idol like Rosa and you don't have

[9:01]an osa in the Battle of offered now in the conquest of

[9:05]Makkah says that I've lost any confidence and any hope in those

[9:13]idols and then the uncle of the Prophet Abbas Abner Abdul Muttalib

[9:17]says that let me take you to the Prophet there's no place

[9:21]to run and to hide there's no point in trying to oppose

[9:28]Islam so Abu Sufyan comes with Abbas Avner Abdulmutallab to the prophet

[9:35]and the Prophet says that is it not time for you to

[9:43]admit that there is no god but God and in spite of

[9:45]himself Abu Sufyan says yes I've lost any hope or any confidence

[9:56]in any of the false idols and the prophets that is in

[10:00]our time for you to admit that I am The Messenger of

[10:05]God and of course Abu Sufyan being who he was said I

[10:13]still have some doubts about that during that session when Abu Sufyan

[10:19]came with Abbas and ultimately to the Prophet he said something that

[10:24]gives us a hint about why he may still have had his

[10:31]doubts he said that our boss your nephew has a wonderful Kingdom

[10:36]was a kingdom that at least the Arabs of the Hejaz of

[10:44]Makkah and the central areas of the Arabian Peninsula had never experienced

[10:51]10,000 disciplined soldiers accompanied the Prophet from Medina to Baca they were

[10:56]obedient to their command and they were on a winning streak they

[11:02]had defeated their enemies in Sabre they had defeated the Confederates who

[11:10]came to attack Medina and now they were coming to the sanctuary

[11:16]which had never been successfully conquered and so Abu Sufyan says that

[11:22]your nephew has a wonderful Kingdom because he saw the success of

[11:28]the Prophet in material terms and in political terms he might have

[11:35]been able to say there is no god but God but he

[11:39]was not able to say that I testify that Muhammad SAW Allah

[11:46]are they who are on it is the Messenger of God what

[11:55]was the obstacle it was seeing the success of the Prophet the

[12:00]movement of the Prophet in material terms in political terms perhaps in

[12:08]economic terms the reason why in the subsequent battle of hunayn the

[12:15]Prophet gave Abu Sufyan and his son Maria and Yazeed the brother

[12:22]of morale we are not the son of ouya and many of

[12:24]the other prominent members of Quraysh a greater share of the spoils

[12:31]of war in that battle because they were among an elephant opelu

[12:35]those whose hearts were to be brought close to Islam that was

[12:39]precisely because they thought of Islam and their loyalty to Islam was

[12:48]based in material benefit and so that was an obstacle to accepting

[12:52]the Prophet now in that incident what did Abbas say to Abu

[13:02]sofyan Abbasid now the mother and had become Muslim earlier but he

[13:07]had not migrated to Medina his remaining in Mecca was in one

[13:13]sense a means of support and information for the Prophet it was

[13:22]kind of like a diplomatic mission of the Prophet in Mecca before

[13:26]that city had been conquered everybody knew that Abbas had a great

[13:32]affection for his nephew everybody knew that his loyalties were with the

[13:38]Prophet but they kind of maintained Don't Ask Don't Tell policy and

[13:44]allowed Abbas and Abdul Muttalib to live in dignity in Mecca because

[13:52]it was one channel of communication and one channel for them and

[13:59]for the Prophet some of them may have hoped that they might

[14:04]eventually convince him to turn against the Prophet and use him against

[14:08]Islam so Abbas have never looked at it was already a Muslim

[14:14]but he remained in Mecca and he had friendly terms with Abu

[14:19]Sufyan and with the non-muslim leadership of Makkah what did he respond

[14:25]when Abu Sufyan said that your nephew has been given a great

[14:35]Kingdom he said do you still persist in their folly Oh Abu

[14:41]Sufyan this is not a kingdom this is the prophecy my nephew

[14:47]may have thousands of soldiers he may have a great deal of

[14:53]power and a great deal of wealth but that is not the

[14:55]essence of his mission there has come as a coincidence and it

[15:04]might be removed from his family and from his progeny but the

[15:08]essence of the mission of the Prophet that will always remain whether

[15:13]the Prophet is without political power or whether he has political power

[15:18]whether his family is given recognition as the leadership of the Muslim

[15:24]Ummah or whether they are deprived of their right in Naha Noboa

[15:30]landmark this is prophecy not kingship it's a very beautiful statement at

[15:41]the height of the prophets power of the spiritual essence of his

[15:51]message from which all of that power expanded and that's why it's

[15:56]very interesting for us to see that that same Abbasid name Abdullah

[16:00]palette just a few weeks later when the Prophet passed away he

[16:09]was frustrated with salatu wassalam salam ala muhammad why was a possible

[16:23]motive frustrated with imam ali there are various historical reports and some

[16:31]of those reports may have been influenced by the politics that existed

[16:36]at that time I don't want to imply that all of those

[16:39]historical reports were originated and were preserved in good faith but the

[16:46]gist of the reports that we see at that time is that

[16:50]the uncle of the Prophet who was also the uncle of Imam

[16:56]Ali was insisting on the immediate pledge of allegiance to Ameer al-mumineen

[17:02]he said to Imam Ali even before the funeral arrangements of the

[17:08]Prophet could have been completed extend your head to me let me

[17:14]pledge my allegiance to you if people see that the uncle of

[17:17]the Prophet has pledged his allegiance to the brother and the cousin

[17:22]and the son-in-law of the prophet of Allah for Allah has none

[17:29]no two people will ever differ that you are the Imam and

[17:33]the air and the successor of the profit there had not yet

[17:43]been a sativa their successful user patient of the right of Imam

[17:50]Ali was still sometime in the future this was a time when

[17:58]for all we know our buses intuition was probably correct that if

[18:03]Imam Ali had said that I will extend my hand and you

[18:06]can pledge your allegiance and then we can let everyone know nobody

[18:11]will be able to successfully mount the coup and claim that they

[18:17]are the legitimate leader of the Muslim Ummah the evidence we have

[18:22]for that is the response of the unsought when amirul mumineen and

[18:29]lady fatima came to them and said what happened to your pledge

[18:33]what happened to your promise why did you turn your back on

[18:36]a halal date and pledge your allegiance to someone else they said

[18:41]that if only you had come to us some days ago if

[18:46]only you had come to a sooner then we certainly would have

[18:49]followed you but we didn't know you were even in the running

[18:55]we didn't know you even were going to exert your claim and

[18:58]they came to us and so we pledged our allegiance my point

[19:06]in giving that detailed reminder of Islamic history is that Abbas knew

[19:14]perhaps better than most people what Islam was all read all about

[19:21]he was able to convey to Abu Sufyan at a time when

[19:27]even many of the Muslims if you look at the history of

[19:32]the conquest of Makkah then you will see that among beyond SAR

[19:35]and among the Mujahideen a large number of people were looking towards

[19:40]the success in material terms and in military terms of the Muslims

[19:46]finally taking control of vodka for the Mujahideen refugees it was a

[19:56]triumphant return to their homeland for those who had been oppressed it

[20:04]was a time to finally say that they had achieved victory against

[20:11]their oppressors for the unthawed it was a time to say that

[20:15]the enemy they had threatened them for so long would no longer

[20:19]be able to threaten their lives and their livelihoods and their religious

[20:24]practice so so many of the Muslims were so excited about that

[20:29]victory and in that entire movement we probably don't have as eloquent

[20:38]a statement of the true essence of the prophets victory from one

[20:42]of the companions who is not Mark soon as we have from

[20:45]Abbas of nerve deliberate and so why was it that somebody who

[20:51]knew the Prophet so well who had a love for the Prophet

[20:53]who knew the essence of the mission of the Prophet and was

[20:59]not fooled by the victory and the material success would not be

[21:04]able to see the purpose of Imam Ali and the wisdom in

[21:08]the action of Imam Ali when he did not insist on an

[21:16]immediate pledge of allegiance and he said that I am going to

[21:20]pay my respects to the Prophet as is required of me as

[21:26]the heir of the Prophet and then I will go and deal

[21:32]with whatever conspiracies or whatever claims are made about the Prophet it's

[21:39]not because Abbasid nabbed the mulleted did not know the Prophet it's

[21:43]not because he didn't know the Sita it's not because he was

[21:46]not a Muslim it's not because he did not know the Quran

[21:52]but it was because it is truly difficult to be able to

[21:58]understand the depth and the profundity of the message of the Prophet

[22:06]and the character and the practice of one who represents the Prophet

[22:12]so the issue of approaching the Quran and the issue of approaching

[22:23]those who are the living examples of the Quran that is something

[22:27]that is not a simple task we cannot take it for granted

[22:31]and that is the starting point I think for all of us

[22:37]to be able to now try to approach the Quran the realization

[22:47]that even very good Muslims even very sincere Muslims often are unable

[22:55]to see the forest for the trees it's not something that is

[23:01]straightforward it is not like a mathematical formula where you can quickly

[23:06]make an equation and solve it and figure out what the Quran

[23:12]is all about and so let's move one step forward and say

[23:15]what are the normal ways that Muslims tend to approach the Quran

[23:22]what are the avenues that Muslims often have in examining the Quran

[23:26]and in trying to relate to the Quran I'm going to pause

[23:29]for just a moment and all of you have read of the

[23:39]Quran some of you might have read it many times some of

[23:41]you may have studied the Quran with friends or in a formal

[23:44]setting maybe familiar with different to Farsi just take one minute and

[23:55]think about what are the major ways that Muslims or that you

[24:04]yourself have tried to relate and understand the Quran try to make

[24:15]sense the text tried to benefit from the text where when and

[24:28]how it's just a few moments and let's think about it I

[24:41]see a number of you are looking at me and not looking

[24:47]down that means that it's probably relatively easy for you to think

[24:51]I hope those are not blank stares but if I were not

[24:55]looking at you then I would be looking down and I would

[25:00]be holding my head in shame that whatever I may have done

[25:02]about trying to relate to the Quran is certainly not sufficient and

[25:06]it's certainly not something that I can say with pride has been

[25:12]a major part or sufficiently major a part of my life but

[25:15]what are the ways that most of us will have probably come

[25:18]up with I will say a few and then if you would

[25:23]like to raise your hand and maybe add some areas that I

[25:25]did not mention then we might be able to just very briefly

[25:31]get a few additional ways as well probably the most common is

[25:36]that Muslims look to the Quran for Baraka and for blessings so

[25:43]we all recite the Quran when there is a loved one who

[25:46]is on his or her deathbed we recite the Quran for the

[25:51]deceased after they have left this world when we have a traveler

[25:54]we might take the text of the Quran and have them touch

[26:00]it or have them walk under it to begin on their journey

[26:03]to begin their journey of marriage so there is a usage of

[26:12]the Quran for Baraka and for blessings another usage of the Quran

[26:19]is to try to understand the miraculousness of the text in scientific

[26:29]terms these are you know the articles speeches the YouTube videos and

[26:35]the memes that the Quran predicted the water cycle before it was

[26:42]discovered in some scientific academy in the West the Quran predicted plate

[26:49]tectonics and where earthquakes come from centuries before we had earth studies

[26:57]and we reached those conclusions through science medical discoveries astronomical discoveries biological

[27:05]discoveries you're familiar with that usage of the Quran that is one

[27:10]way that people try to understand and relate to and appreciate the

[27:14]value of the Quran number one is Baraka blessings maybe with meaning

[27:22]or without understanding two is for the science of the Quran three

[27:28]is the historical understanding of the Quran we try to see the

[27:39]history the reality of the stories that is mentioned that are mentioned

[27:43]in the Quran so we might say that you know the Quran

[27:46]mentions the story of us how Volkov who were they when did

[27:56]they live which cave is it that actually begat belongs to us

[28:00]how Volkov is it the claimed cave in Turkey or the claimed

[28:06]cave in Syria or in Jordan or we try to get the

[28:11]history and we look in historical books we might look in archaeological

[28:15]sources we want to get the details and for many people the

[28:20]Quran is quite a frustrating book on that level because it kind

[28:25]of gives you certain details and it takes certain details and it

[28:29]hides them and you might even tell you that I'm not going

[28:34]to give you those details that's another way that many people look

[28:41]at the Quran a further way that many of us look at

[28:45]the Quran is the literary and the artistic beauty of the text

[28:53]now if you look at most of sieves there have been written

[28:57]in the Islamic world a little bit better situation among the followers

[29:02]of ahlulbayt but among the general genre of tafseer you might have

[29:07]a tough scene in say 20 volumes 30 volumes and you'll say

[29:12]wow if I can read this entire tough seer that I'll really

[29:15]know the book well chances are for most stuff sieves if you

[29:23]read them you'll have quite a detailed introduction to Arabic linguistics grammar

[29:32]rhetoric the science of eloquent speech and what makes the Quran eloquent

[29:39]but I don't know if you will really be able to say

[29:41]that the Quran therefore speaks to me and I have understood it

[29:50]on a deeper level and then the final example that I will

[29:55]give is the polemical usage of the Quran where we have certain

[30:01]verses that all right this is the verse that I as a

[30:03]Shia I'm going to use against the Sunnis to prove that their

[30:07]faith is false this is the verse that I'm going to use

[30:11]to prove that Islam is right and Christianity or another religion is

[30:13]false and there might be a verse that a Sunni will use

[30:17]to try to prove their understanding of Islam is correct and all

[30:21]other understandings of Islam are false so we have the use of

[30:28]the Quran for blessings the use of the Quran to try to

[30:31]kind of say that the Quran had science before science was fashionable

[30:35]the use of the Quran to try to discover history to kind

[30:41]of fit in the puzzle of the story of human civilizations or

[30:48]at least some parts of that puzzle of the story of human

[30:52]civilizations we have the use of the Quran as a beautiful piece

[30:55]of literature and to explain the rhetoric and the the meaning of

[31:03]the Quran we have the use of the Quran in polemics in

[31:07]argumentation to prove that we are right and we are wrong what

[31:14]basis have I left uncovered what other uses of the Quran do

[31:17]we see our present in our life that we have actually attempted

[31:23]that may not have been mentioned in these few four or five

[31:33]examples sister please looking for wisdom right wisdom is important what do

[31:37]you mean by wisdom alright so looking for knowledge looking for wisdom

[31:52]using passages in the Quran in order to do it tasks sometimes

[32:09]we use the Quran out of context and we might use it

[32:13]for political means or we might not use it for sufficiently worthy

[32:22]means but I think let's focus first on the usages that we

[32:25]try to do and that we aspire to do not when we

[32:29]fail because if we try to look at when we fail then

[32:31]we'll be here until the end of the conference and we still

[32:34]might not be able to get through all of them so you're

[32:35]right that that does happen but what are the usages that we

[32:39]try to get from the Quran what I want us to try

[32:43]to do in this exercise is not just look at it hypothetically

[32:45]but we're going to be looking at different aspects of the Quran

[32:48]while we're here together and so the question is what are the

[32:54]gaps in our understanding of Islam that we want to try to

[32:58]fill through the Quran and what are the gaps in our approach

[33:05]to the on itself that may have existed in the past that

[33:08]we want to try to fill in our future engagement with the

[33:12]book so that is the question it's not just a theoretical exercise

[33:16]but for some of us we might say you know what I

[33:21]just don't read the Quran enough it's only in the month of

[33:24]ramadhan that I feel guilty and I try to read the Quran

[33:28]and I don't really do that much that is one thing that

[33:30]we can take away and we can say that all right I

[33:33]need to try to familiarize myself with the book so that I

[33:36]can develop the motivation to read the book more some of us

[33:40]might say that I try to read the book but I end

[33:45]up more confused than I was when I started for some people

[33:49]the Quran might have a different effect then you would hope or

[33:56]expect it to have some people might say that I start reading

[34:01]and I get bored alright so the question is what are the

[34:03]usage that we have tried to give or try to make of

[34:09]our approach to the Quran and in some cases we may have

[34:14]hit a brick wall in other cases we may have been successful

[34:17]but we need to expect and so looking for wisdom trying to

[34:24]make use of the verse for political or for other questions that

[34:28]we have within our life hello so this relates to the sisters

[34:40]comment on like wisdom but using it like more specifically to see

[34:45]like what relationship to like Allah is so for example like the

[34:47]story of like Adam and seeing like what can we learn from

[34:51]that for like our own relationship to God okay developing a relationship

[34:56]with Allah that's a very important concept of a very difficult concept

[35:00]but that is one of our goals in our approach with the

[35:04]Quran certainly trying to develop a relationship with Allah certainly one of

[35:15]the things that we try to do with the Quran is to

[35:20]try to understand the laws of Islam and that is something that

[35:23]sometimes can be beneficial but it can also be a challenge because

[35:28]the Quran is not primarily or entirely a book of law and

[35:32]even when it mentions laws it does so in a concept and

[35:37]in a context that is not entirely legalistic but certainly to look

[35:46]for the laws of Islam and one final comment inshallah alright so

[36:18]very good so looking at the stories of the Quran not just

[36:36]the stories and to try to figure out the history but to

[36:42]derive those lessons that are still relevant and still practiced in our

[36:48]societies to see how those stories are still current and relevant and

[36:53]then to try to gain insight from there so we have a

[37:01]good sampling of values that we try to get from the Quran

[37:03]and I'm sure if we had more time we could examine other

[37:08]areas as well to look for laws to look for wisdom to

[37:11]look for the current instances and practices of our times and what

[37:18]lessons we can learn from the stories of the Prophet in some

[37:24]cases what we see is that we are looking for answers we're

[37:35]looking for results and there is an inherent problem in looking for

[37:44]answers from the Quran so when I try to get answers from

[37:55]the Quran there is an inherent problem in trying to get answers

[37:59]from the Quran and what is that inherent problem the problem is

[38:04]that I can only understand any speaker or any text to the

[38:16]extent that I can relate to and I am on the same

[38:23]horizon as that speaker or the originator of that text so I

[38:28]don't know if you've ever experienced this many of us in our

[38:36]own families and in our own regular interactions we straddle several communities

[38:42]several cultural groups several language groups there are certain things that might

[38:53]sound very eloquent in Persian or in Arabic or in Turkish when

[38:58]you translate it into English it just doesn't make any sense not

[39:02]because the words are not there but because the cultural context is

[39:10]so different that what is humble in one culture sounds arrogant in

[39:16]another culture what is the sign of love in one environment sounds

[39:20]quite violent and aggressive in a different environment I don't know if

[39:25]any of you have tried to learn a second language or a

[39:30]third language but if you're not fluent in that second language or

[39:33]the third language one of the most things to be able to

[39:39]understand in a language that is not native to you and where

[39:43]you don't understand the cultural context is irony and sarcasm and humor

[39:48]why you might understand all of the words right back in the

[39:55]day people used to have dictionaries now they have all of these

[39:59]fancy electronic help in translation you can get the words you might

[40:05]even be able to get more advanced artificial intelligence and it can

[40:11]help you translate phrases and sentences and paragraphs all at once but

[40:17]then the cultural context the nuance the more familiar you are the

[40:23]more meaning you're able to get that's all something that we can

[40:26]relate to and we can experience well what about the quran the

[40:34]quran is not the words of prophet muhammad sallallahu alayhi wa sallam

[40:42]muhammad the quran is the words of god now God revealed that

[40:50]word in order for us to understand and for us to be

[40:57]guided and so if I want to use that same example of

[41:02]a multicultural individual a multilingual individual I might speak the language of

[41:11]God as a second language and not be fluent in it but

[41:15]is God fully fluent in my language yes because God created me

[41:25]and he created my language and my linguistic ability and my intellectual

[41:30]ability God is fully conversant with everything about me and so we

[41:36]might say the solution is that God is speaking to us and

[41:40]he knows us and so even if we don't speak his language

[41:50]he speaks ours does that solve the problem it means that yes

[41:57]we can understand one level of the Quran because God is speaking

[42:01]our language but is God just speaking our language with that same

[42:07]text God is speaking to young and old men and women educated

[42:18]and uneducated literate and illiterate medieval and modern and all of the

[42:27]other different types of human beings that have existed or do exist

[42:32]or will exist so it's not that Quran is just speaking in

[42:36]our language and we can say therefore we can understand so because

[42:39]of that because it is a text that is coming from an

[42:41]infinite source and even if he speaks our language we cannot understand

[42:51]the depths from which that speech is coming it is perhaps a

[42:58]fool's errand for us to think that we are going to be

[43:01]able to get easy answers from the Quran now once again God

[43:11]is speaking our language and he is speaking at our level and

[43:14]so we can get some answers from the pora that's certainly a

[43:20]big part of what God wants us to get from the car

[43:26]but that's the easy part cool whoo Allahu Ahad Allah who summit

[43:30]there although it is quite a difficult tough seed if you look

[43:38]at the tough seed of that surah and it takes many pages

[43:39]and it's not just a very simple concept but it is accessible

[43:48]to us so then what is the solution to their problem if

[43:54]the answer is that we can get our limited and the actual

[43:59]beauty of the Quran is not that God brought himself down to

[44:05]our level to speak to us but that he introduced us to

[44:09]infinity what is it that we should approach the Quran seeking again

[44:18]I don't want to take away from looking for answers because you

[44:28]will get certain answers and a certain level it's valuable but the

[44:37]greater and the more meaningful thing that you come to the Quran

[44:43]for and that you take away from the Quran is not an

[44:50]answer it is a process it is a way of being and

[44:57]a way of feeling and a way of thinking it is an

[45:00]orientation and I will say very confidently that if somebody comes and

[45:08]takes answers from the Quran and say I have an idea of

[45:13]where this verse was revealed it doesn't take that orientation in that

[45:21]process they might have the right answer but they don't know the

[45:26]Quran and if somebody has the right way of approach and the

[45:37]right orientation even if they don't know the shopman Azul the actual

[45:42]circumstance in which the verse was revealed and they don't have all

[45:48]of that data then they know the Quran better once again if

[45:57]you have certain answers facts and data about what Iran but not

[46:02]a certain process and a way of relating to their text then

[46:06]you might become a professor of Islamic Sciences Muslim or non-muslim doesn't

[46:13]even have to be a Muslim but you have not touched the

[46:24]Quran la imasu inland oppa Haru you have not touched the Quran

[46:30]you do not know the Quran but if you have that process

[46:38]and you have that orientation then you have begun to understand the

[46:43]Quran now that opens up many vistas many people when they read

[46:49]the Quran they are frustrated because they're looking for clear answers sometimes

[46:58]they might read a Quran that talks about a particular law or

[47:06]a particular teaching that does not seem to be immediately relevant to

[47:11]our time it might be some of the verses that speak about

[47:15]male-female relationships or the laws that pertain to gender or punishment or

[47:20]Muslim non-muslim relationships and inshallah during some of these sessions we'll look

[47:25]at those in more detail but for many people you can go

[47:27]to the tuffsy you can go to the hadith and there is

[47:32]still some confusion and there's still some frustration because the meaning the

[47:40]wisdom might not always be entirely clear for some people they see

[47:46]that you know I read surah 2 Aradia and I find that

[47:53]there are five six seven different of sieves and they're all mutually

[47:59]contradictory or they seem to be on completely different ends of the

[48:03]spectrum and so in the end I'm reading something and I don't

[48:09]quite know exactly what it means or what is it referring to

[48:11]is it planets or is it horses well planets are not horses

[48:19]and horses are not planets and if you can't even distinguish which

[48:22]of those two of verses referring to or is it angels then

[48:26]you might wonder what can I get from that verse so one

[48:32]frustration is that the verse seems to be from a different cultural

[48:35]context it doesn't speak to me as a person reading the book

[48:38]now another is I don't know what the verse is referring to

[48:44]because there's so many different two fallacies that are mentioned you can

[48:49]see that if you're looking for answers that frustration is justified if

[48:54]the Quran were primarily a book that this is the law this

[49:04]is the history this is the answer then we could say to

[49:08]Allah that oh Allah you've really made it hard for us it's

[49:14]all trick questions not straightforward answers but if the point is a

[49:22]process and an orientation then that very mystery and they're very confusion

[49:28]is a big part of the equation in what gives us guidance

[49:32]because it gives us humility it turns us to words those who

[49:39]are going to be the authoritative interpreters of the Quran it makes

[49:46]us appreciate that the Quran will always be only potential and not

[49:53]actual guidance in a full sense unless there is someone who is

[50:02]going to provide an authoritative and an accurate interpretation and application of

[50:10]those verses in all times looking at the Quran through the lens

[50:18]of orientation and humility automatically connects us to a little bit automatically

[50:23]sends us on a search for that authentic and genuine interpretation we

[50:30]won't say where in the Quran do we find a Mamet because

[50:37]the very promise of the Quran is authentic guidance and the very

[50:42]inability to get authentic guidance without an Emma screams out to us

[50:47]with every verse and every letter that the Quran needs an imam

[50:56]and a guide it's part of the very fabric of the quran

[51:01]and not something that we should find within the torah it's the

[51:09]logic that underpins the quran but most importantly what it opens up

[51:15]for us the vista that that perspective opens up for us is

[51:21]it gives us a need to continually engage the quran because when

[51:34]you think of it as reminding us of a certain type of

[51:38]personality that we are to become then as long as you are

[51:46]a work in progress as long as i am a work in

[51:48]progress we need to continually measure ourself up to that standard to

[51:58]explore the different areas that make of the quran a reminder a

[52:05]source of new information a source of new insights and so in

[52:11]that regard and closing i would like to look at just a

[52:18]few verses of the quran that speak of these vistas now that

[52:22]you're looking for an authoritative answer not that you're looking for the

[52:28]clear top seed not that you're looking to box in the quran

[52:37]but that you're looking to unbox yourself you're looking to open up

[52:43]yourself and i'll start with a hadith that i very frequently quote

[52:48]hadith is narrated from our first to mama meaning salatu wassalam this

[52:57]is our approach to text and to religion and to all sources

[53:03]of religious guidance the Imam says very eloquently coonley mulatto Roger ROG

[53:12]I'm in Kalamazoo for in namu Savannah Imran the Hobby Lobby solar

[53:18]Alan Aaron forager anivia in malika saba garage at keratin Furman at

[53:25]Marisa Lima or in Sahara how did you get lagoon Eliza's at

[53:34]le purr al-fajr o mumineen always have more hope in there which

[53:39]is beyond your wildest expectations and beyond even the horizon of possibility

[53:44]that you have in your mind then have more hope in that

[53:49]which you cannot expect then you have in that which you can

[53:53]see and you can expect because Musa al-salaam went to find fire

[53:56]for his family he came back having spoken to God as a

[54:03]prophet the queen of Sabah see where she went as a catfish

[54:06]she came back as a moment the magician's went seeking to establish

[54:13]the glory of Pharaoh they came back as believers their expression that

[54:20]Imam Mahdi is giving with three Quranic examples is an expression of

[54:26]that orientation that perspective that you approach religion not thinking that you're

[54:32]going to spend five minutes and study and you're going to get

[54:35]an answer but that you're going to try to broaden your horizon

[54:41]beyond what you even thought possible and so now if we look

[54:44]at some verses of the Quran and because we are short on

[54:47]time I will just give you the references and the gist of

[54:50]the verse and inshallah you can read the verse in Arabic and

[54:55]in translation and in commentary after this session the Quran speaks very

[55:00]interestingly of the nature of its message in the first place we

[55:08]call the verses of the Quran ayat what does IATA me it

[55:16]means verses but it also means science and very interestingly the Quran

[55:27]deliberately fudges the distinction between textual sources and verses and existential creational

[55:34]science it uses the word diet for both so when we say

[55:44]that the prophets do Talal what - Ayatollah does that mean that

[55:48]they are reciting to us the textual verses of Scripture or does

[55:52]that mean that they are speaking to us of the signs of

[55:57]God within creation or are they doing both and there is no

[56:01]difference in distinction between the two the Quran says for example women

[56:07]ayat e he helped was somehow Ottowa art women irt he lay

[56:13]low and najara wash am so altima these are signs of God

[56:18]and at the same time the Quran says kitab Oren's allahu la

[56:23]cámara connelly a variety a book that we have revealed to you

[56:27]so that you can contemplate its sides so that bringing together and

[56:35]conflation and ambiguous word to refer to text and to refer to

[56:46]creational science that is a reminder to us that the words of

[56:49]the Quran are not just text it is not just a recitation

[56:56]just as existence and creation above all else makes us realize how

[57:05]insignificant we are and how small we are the Quran should make

[57:12]us realize how insignificant and how small and how humble we are

[57:19]many people when they first the scale of the universe the kind

[57:27]of lose sense of belief in God they say if the earth

[57:29]is just a small speck in a solar system which is just

[57:33]part of one galaxy which is part of hundreds of billions of

[57:37]galaxies in the world and how can God have such an interest

[57:43]in carrying my prayers and answering my prayers now from one perspective

[57:49]that can reduce your connection to God and from another perspective that

[57:54]can give you an insight into the vastness of the power and

[57:58]the wisdom and the mercy of God that it can create such

[58:04]a vast universe the vastness that we see within creation and those

[58:08]are the ayats of Allah shunts and the comer and the creation

[58:14]their vastness exists within the Quran itself and then as we see

[58:25]in the quran allah says that misses in surah al-hajj verse number

[58:30]21 loewen's a novel karana inaudible Inverrary Tahu Josh and Hasan Minhaj

[58:37]Ayatollah that if this Quran the text had been revealed onto a

[58:42]mountain then you would have seen it split asunder out of fear

[58:49]of Allah the words of the Quran have a creational reality have

[58:54]an existential reality that can literally shatter mountains that is beyond existence

[59:03]and so final point what the quran is speaking of is that

[59:13]you want to see the world and i'll use a little bit

[59:16]of a secular word you want to see the word the world

[59:23]is enchanted you also want to see the world as magical you

[59:27]want to see the world even as you exist in it as

[59:34]a physical material being as existing on a spiritual plane and it

[59:38]is that higher spiritual plane that governs the material existence so all

[59:48]of those other usages that we have of the Quran in some

[59:51]ways they can be a veil or curtain and obstacle because they

[59:59]are trying to understand the Quran in historical terms in scientific terms

[60:06]in material terms and that's all great and that's all wonderful because

[60:11]the Quran is true on all of those levels the Quran gives

[60:14]us a little process and true stories and the greatest of stories

[60:22]the Quran gives us the truest understanding of the physical world and

[60:28]of our own selves and all of our levels of existence that

[60:33]is all true but the most important thing is that the Quran

[60:38]reminds us that their physical level of existence is the least of

[60:48]our concerns and there is a greater and a deeper and a

[60:51]more profound level of existence that is the most important and the

[61:00]greatest of our concerns too much concern with that shallow level can

[61:06]be availed shielding us from the greater level if you discover a

[61:11]scientific miracle in the Quran it really can be a source of

[61:13]reassurance to your faith it can be a breath of fresh air

[61:22]if you understand the rhetorical beauty in the belaga of the Quran

[61:28]then truly it is beautiful it is wonderful to see the nature

[61:36]of God's expression and the multiple levels of meaning that exists within

[61:40]the Quran it is all very beautiful it is very inspiring but

[61:43]if you stop there then you might have done yourself a disservice

[61:49]and you might have done the Quran a disservice when you limit

[61:56]your gaze at that level because this book is calling you through

[61:59]its examples to have greater hope and that which you can't even

[62:03]imagine to realize that God is infinite the Quran is calling you

[62:09]to realize that if even these words were to rest on a

[62:12]mountain the mountain would be shattered because of the profundity of the

[62:17]message contained within the Quran it's not just biology or earth science

[62:24]or history or any of those human levels of creation and so

[62:33]then what are we left with what are we going to be

[62:43]able to take from the Quran if there is a deeper more

[62:47]profound a more spiritual level and come back full circle it is

[62:58]that you always come to the Quran with a question you always

[63:03]want to leave your recitation of the Quran with wonder with all

[63:14]with a sense that if this is a text that is greater

[63:18]than creation itself then you need to come back you need to

[63:25]ask again the same surah you've memorized the same verses that you

[63:29]might have known from the time that you were 5 years of

[63:34]age we need to think you need to ponder you need to

[63:37]try to understand that sense of all that sense of wonder that

[63:45]sense of amazement when we approach the divine is the most effective

[63:53]means of maintaining a connection to the flora and I will end

[64:02]with just one final thought there are a few other verses in

[64:07]Java that we will have a session tomorrow that we will be

[64:10]able to look at but the one final thought that I would

[64:18]like to end with is that if you look at the various

[64:21]types of that seed and the various types of commentary and understandings

[64:29]of the Quran that exists there are some that focus on the

[64:37]political the social the interpersonal there are some that focus on the

[64:44]ethical there are some that focus on the linguistic on the historical

[64:48]on the theological whenever you look at the Quran think of it

[64:56]as if God is addressing you in a personal way in fact

[65:02]that is something that we find in a hadith that whenever you

[65:08]want God to speak to you God's door is always open and

[65:16]don't say that I wish I could have had revelation I wish

[65:19]I could have had God send me a message I wish I

[65:24]could have had God speak to me if we had revelation then

[65:28]the mountain would shatter we would melt immediately you and I are

[65:34]not going to be able to withstand revelation even for the Prophet

[65:39]had a physical effect on his beak but God speaks to us

[65:45]he speaks to each of us as individuals so approach the Quran

[65:53]and approach Scripture in that way and if we do so then

[65:57]we might just have a few brief moments with the book we

[66:04]might spend hours lost in recitation of the book but we will

[66:07]stand up from that session with a much greater depth and insight

[66:13]and by the way that is not only about the Quran that

[66:15]is about all scripture that comes from God Quran is uniquely miraculous

[66:23]but note down Surat al-ma'idah verse number 66 Surat al-ma'idah surah number

[66:28]five verse number 66 the Quran says that is actually the effect

[66:32]of all Scripture even the Jewish scripture even the Christian scripture a

[66:38]scripture that comes from God it always has that effect of opening

[66:43]up miraculous vistas to a human being but it is even more

[66:50]so for the Koran because this is the eternal scripture when God

[66:54]speaks to us then all of those different horizons are able to

[66:58]be opened I pray to Allah for myself and for all of

[67:03]us that during these few days together were able to get some

[67:09]specific instances of guidance on how to approach the text how to

[67:12]understand the text how to love the text how to long for

[67:18]the Quran and that begins a lifelong journey of increasing closeness and

[67:23]benefit from the Quranic text I mean assalamualaikum brothers and sisters we're

[67:35]gonna proceed very quickly into the question and answer I want to

[67:37]remind everyone that Salah starts at 11:52 and obviously we're expecting everyone

[67:43]to attend so we'll need some time keep that in mind as

[67:48]we progress in QA I also wanted to share something very so

[67:51]the way that this is gonna go save a man will have

[67:54]a seat the microphone will be on and then we'll moderate a

[67:59]few questions I'd like to make remind everyone that if you do

[68:02]have a question please make sure it's succinct with very little opinion

[68:05]and just provide the question so we can move on and unless

[68:08]they say needs more clarification we ask that you give up the

[68:12]microphone we're gonna be using this box it's called TTM o talk

[68:15]to Muslims oh it's the company that okay so inshallah you might

[68:20]get a box hurled at you it's off don't worry hopefully you

[68:22]can catch it so don't be scared I also want to just

[68:26]to share something very briefly we all before we hand over the

[68:30]mic to say it my good friend has Massa have cassettes of

[68:33]thing before I came upon it to share that you know very

[68:38]infrequently you get moments in life that really affects you profoundly what

[68:41]should sometimes its interaction with people they think the purpose of this

[68:44]conference is not just to have those beautiful interactions with others that

[68:47]might alter your journeys but we also have this unbelievable opportunity with

[68:54]the information and knowledge that's being presented that has that ability to

[68:59]alter a lot of our journeys and our treks as we you

[69:05]know navigate and I wanted to encourage you all to make sure

[69:07]to actually attend the programming because although it may be difficult sometimes

[69:11]there is a lot of knowledge and information for you to understand

[69:14]there are going to be moments in which you are going to

[69:19]carry with you when you go back home and you know try

[69:23]to be the best practicing servant as you can possibly be so

[69:27]please attend the programs please be involved please be engaged talk to

[69:31]each other learn from each other don't take this opportunity for granted

[69:35]without further ado let's start with the first question brother sisters we're

[69:44]gonna alternate sister here we're here okay can you catch so my

[70:00]question was about when we were talking about like other uses and

[70:07]specifically about like I guess like the talismanic uses like like the

[70:13]going under it for like auspicious or like risky events or maybe

[70:18]just like kissing it before you go on traveling and things that

[70:21]we do that don't engage the actual material and like I said

[70:26]are just like kind of so does that mean that we should

[70:29]like avoid or refrain from those talismanic uses are they are they

[70:33]okay are just like more like guidance from that aspect I guess

[70:40]I don't know what to do so next question it's an excellent

[70:46]question what I was hoping to do in setting that up in

[70:50]the first place is to say that there is a little bit

[70:51]of a problem in how we generally use the Quran for you

[70:55]no cure for sickness and for some of those what you call

[70:57]Tellez Matic usages and I think there is a problem in somehow

[71:04]how we often use the Quran in that way or for Astana's

[71:06]right for seeking kind of an answer for a decision that we

[71:12]need to make but the conclusion I think brings us back to

[71:15]using the Quran for that way as well so the conclusion is

[71:20]that the Quran is so profound and so deep that whatever wonder

[71:23]I might get by looking at the cosmos and the grandeur of

[71:31]God's creation that translates into my wonder at the the grandeur and

[71:37]the vastness of the Quran which means that the Quran because it

[71:43]is that profound and that deep has the ability to cure the

[71:51]bank and it has the ability to solve and it has all

[71:54]of those usages that is good if it is because we appreciate

[72:02]the greatness of the text it's a problem because many of us

[72:06]forget the greatness of the text when we actually read the text

[72:09]what does this mean does it make sense to me that's not

[72:12]how I want to be with my non-muslim friends that's not how

[72:14]I understand it just aside so we kind of are shallow in

[72:20]our interpretation in our engagement with the text well then if you

[72:24]try to use the Quran for Baraka and for blessings but you

[72:27]don't appreciate that the reason why it is able to do that

[72:32]is because it's so vast you're undermining the text you might still

[72:36]get the cure I don't know but you're undermining your benefit from

[72:41]the text so the Quran says in surah younus verse number 57

[72:47]and 58 that Johannes but Jericho mridu tomorrow become wash affair on

[72:55]lamassu do the Koran uses that example of Shiva in multiple places

[72:59]it is cure but it's not a cure just for your headache

[73:07]it is secure for the existential needs and the crises of our

[73:11]soul and if we appreciate that then we can use it for

[73:18]all of those other purposes and benefit but if we forget then

[73:22]we're negligent and if we undermine because we use the Quran textually

[73:27]in a superficial way then were actually were actually subverting the the

[73:36]benefit of the Quran and then it's irrelevant if we're actually able

[73:41]to get a placebo effect or even a real effect from the

[73:44]text so I don't know if that answers your question but my

[73:49]goal was to say that use the Quran for Baraka use the

[73:53]Quran for blessings but do so because whenever you read it whenever

[74:00]you engage it you realize that this is deeper and greater than

[74:06]the existence of having a nurse and if you can have that

[74:09]visceral connection to the Quran and the rest of those usages flow

[74:15]naturally otherwise they become a curtain an obstacle

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التالي

'ILMTalk: Renewal by the Sacred Book Sayyid Sulayman Hasan

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التالي

استكشاف المزيد

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التالي

'ILMTalk: Renewal by the Sacred Book Sayyid Sulayman Hasan

Transcript

التالي

استكشاف المزيد

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